What is a traditional American family? In a recent article in AARP Magazine, “The New American Family: Meet 6 clans who embody our country’s changing ideas about what kinship is,” Brennan Jensen, citing high divorce rates, argues that modern families now include “a tumble of step- and half-siblings.” I applaud Jensen’s effort to complicate what we think of as a “real” American family, but I would suggest that the “new” American family is actually the “old” American family—at least in terms of the presence of stepfamilies.
“Black-on-black crime” is not real. It only exists to suggest being black is the true crime, and to deflect attention away from the fact of ongoing inequality. What many have termed “black-on-black crime” tells us more about white supremacy, and the devaluation of black life, than it does about crime. Connecting crime and blackness is central to racial control, as is the link between guns and white supremacy. The true crime is that black lives have less value to society and to even to other black people.
These discoveries have changed the way I teach about Islam even at the introductory level. I now try to put Black people at the center of my course rather than on the margins of it (and by extension, on the margins of Islam).
Leif Erikson sighted the northern coast of North America in approximately 1000 C.E., calling it Vinland. Shortly thereafter, around 1003, the Vikings founded a settlement in present-day L’Anse aux Meadows, Newfoundland. They encountered “Red Indians” (as distinguished from the Inuit), whom they called skrælings, an archaic word of uncertain meaning but commonly assumed to mean something like “wretches.” These meetings are recorded in the Icelandic sagas.
Yet a closer inspection of the Scottsboro case reveals how complicated was the relationship between African Americans and the Communist Party in the 1930s. The CP championed the working-class and unemployed masses, but these were precisely the people who had terrorized the black boys on the train, falsely accused them of rape, and would have lynched them without the governor’s intervention. Antilynching activists, on one hand, and labor defenders, on the other, relied on diametrically opposed conceptions of the populist masses and the law. Whereas the antilynching movement called for the rule of law to quell mob hysteria, labor defense stood up for workers against a prejudicial legal system. These opposing views posed a challenge to the CP in attracting black members and sympathizers. While communists prophesied a future revolution led by an international proletariat, the most visible form of proletarian collective action in the South, according to some skeptical observers at the time, was the lynch mob.
Since the legislation was first introduced in 2011, local community members, environmental activists, and Ojibwe Bands from throughout the region have fiercely opposed it. The Bad River Band asserts that the legislation violates their rights to hunt, fish, and gather in ceded territory reserved in treaties with the United States in 1837 and 1842 and that the state has failed to consult with them on the bill. They are currently seeking federal redress. However, Governor Walker and Wisconsin Republican legislators have disregarded this opposition and have received $15 million from mining executives and supporters.
On the whole, black southern women forged a more intimate—and more active—relationship with the burgeoning world of beauty than did white southern women.
North Carolina’s history and more unusual stories will be celebrated at “Stranger Than Fiction: True Stories Found in NCpedia,” a free event at the North Carolina Museum of History, 5 E. Edenton St., Raleigh, on Saturday, Sept. 13, 2014, from 12 p.m. to 4 p.m.
Our Religious Studies SALE is now underway! Use discount code 01REL40 at checkout on the UNC Press website for savings, and if your book total is $75 or more, shipping costs are on us!
Our America is a product of Muhammad’s America and to know our times is to appreciate the era in which he lived.
Putin is pushing a new nationalist conservatism with a strong strain of anti-Americanism, promoting a vision of the United States as the primary conspirator pulling strings to foster international chaos and regime change.
As former Ambassador to Russia Mike McFaul noted recently in the New Yorker, “Putin has a theory of American power that has some empirical basis.” The CIA overthrew governments in Iran and Guatemala, the United States bombed Belgrade to remove a dictator, and there is, of course, Iraq. However, a close examination of American policy toward Poland—the country the United States pushed hardest to break from the Soviet sphere in the 1980s—brings to the fore just how far the Russian president’s views are removed from reality. The United States is not nearly the revolutionary mastermind Putin seems to think it is.
In this excerpt, Lisa Blee examines how the war in Iraq informed the Historical Court of Justice’s decision to exonerate Chief Leschi 150 years later.
Over at our Civil War blog, Stephen Cushman, author of Belligerent Muse: Five Northern Writers and How They Shaped Our Understanding of the Civil War highlights a Civil War anniversary likely to be overlooked in this year’s sesquicentennial observances.
Sovereignty is a contested term in Native American and Indigenous Studies, but as political scientist David Wilkins has asserted, tribal sovereignty is not the same as Western concepts of sovereignty. It exists as a “spiritual, moral, and cultural force” that propels a tribal community towards political economic and cultural integrity and “mature relationships” with itself, with other groups, and with the environment. The Great Lakes Indian Fish and Wildlife Commission (GLIFWC) exemplifies this definition and shows how tribal sovereignty applies to the complex process of decolonization among Lake Superior Ojibwe.
Claiming the South as Home was and still is a call to action and for reparations, but it is also an expression of black southern identity.